एतद्योनीनि भूतानि सर्वाणीत्युपधारय ।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ।। ७.६ ।।

etad-yonīni bhūtāni sarvāṇīty-upadhāraya |
ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayas-tathā || 7.6 ||

Krishna now proceeds to say that the whole universe is a product of these two natures:

All existence and forms are but the emanations from this two-fold conjunction. Thus, I am the origin as well as the dissolution of the whole universal display.

Krishna makes it clear that whatever existence or activity, big or small, gross or subtle, external or internal, is there in the universe – in fact, all of it – is proceeding from Him, the Supreme, the One, and that alone. To cause, preserve and dissolve all forms of existence and activity, there is an incessant interplay of the inner Spirit and the outer matter, the sentience and the inert.

Where does the seeker stand now? His mind’s attachment, sanga, is completely placed on the Teacher, and now he finds that the Teacher includes and transcends everything and all, the whole universe. The mind as well as its attachment is thus naturally led to a corresponding expansion. When a point expands into a full circle, it does not undergo extinction, but a full-fledged expansion. The tussle between attachment and detachment, sanga and asanga, vanishes. The evolution and growth become irresistibly smooth.

As one gets attached to his body and bodily relations, he has to now get equally concerned and loving for everything and all in the universe. Is this not the position of God, the Supreme? The seeker thus automatically becomes Godly and all-embracing. How subtle and efficient is Krishna’s approach!